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. K Ii 0 < i 1 iWSge * 4 feiftrfipnfe ^ q | i was intended teil ^ fl sj tfeteM % o \\ & perion . iofc ^ Chri ^ , an £ j especially to yvhali haa . betiP ; : jq ^ Ictl his n \ w-
culous . coi ¥ ? csp 4 ioii » Qi these , if the principal : a <* vusatten was , that ifaey rejected this tenet , their confession of foith mjust have shewn it t <^ be gro undless , for in
common \ vitb ma ^ ny learned and unlearned Ujakarians before and since that jfune * -, they believed the narratives in the introduction to Matthew ' s and Luke ' s gospels to
be authentic parta of the evangelical history . But how far they deemed this tenet an indis . pensable article of Christian faith , or what degree of importance . they
attached to it , does not I . believe appear either in this confession , or elspwhere in their writings . Without questioning the authentiqity , qr truth of the narratives they , see , rn , supposing these to be genujne ^ fp have generally
fol-Jpv ^ d ,, Atbe wise example of the # p ^ sttes . ^ tjd of the sacred writers , j m \ e of whqm again mention or a ] J-ij < j e }\ t 6 r the subject , much less W \ e \ tiiey iiisisied upon its importanc £ , 4 ) r , connected it with any ar ftcls of ftn ' tb .
^ Tliis silence is very natural , suppling the fact to be true , and ; tfi& narratives of it authentic , if tke $$ cred writers deemed it un _ it is
itp pori £ i ^ t ; as also , if those narratives ale spurious . But incessantly as those writers incul-< $ te , the reception of such facts
j afld doctrines , , a& they considered necessary to be believed hy Chris-Ua ^ iconverts , th ^ ir uniform silence Ptt thi ^ jB ubjcct is not I think to te $ th ^ r \ y is £ satis factorily account-% r Xo « ! 1 f ^ * M tli e existing ffl ?; fip . contain these narratives is ^ M ^ , dJt ( is in my mind ^ mh . m ^ my ' whqthcr . th ^ y
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are supposed to be authentic , or not , provided no greater stress jp } ard-pn , them , as containing ap article ofj Christian faith ^ than
Jesus Christ and his apostles have enjoined . To insist upon riior ^ e than this , as essential , is unwise , if not unchristian . It is to
encumber tb « faith of the gospel witfo &n unnecessary article , wh ether true , or not , and palpably to obstruct its reception aiBong . se men . To represent the verity an 4 credibility of Christianity , ss standing upon no better evidence than such a fact as this , is to
expose it , I viill not say to insuper able difficulties , but to objections of serious import , to many upright and considerate minds , and to such objections as cannot be urged with any effect against its fundamental doctrines , as taught by Jesus Christ , and confirmed by the testimony of his apostles >
The following confession of faith is strictly and properly Unitarian . Many persons who have zealously and ably maintained that doctrine , would I beliieve object to no part of it ; 'and With a slight exception or two I suppose it woufd be conformable to the belief of most Unitarian
Christians ^ On the othei * hand , I ' &m persuaded no real Trinitarian could possibly esteem it a satisfactory exposition of his faith . Sewel gives it verbatim as follows , but without the address to either
of the houses of parliament . It was probably presented to both . The reader will notrce how expressly it purpprts to have been written in the name and on bcbali of the Society of Friends , ' aU
though the * Address arid ' st ^ nittpre are not give ' rK its a 6 £ rioi ! 3 fc ^ i , — ? B ^ ifo known to all , that we sineercly bcl&ve M& iqtoit& } k TMtifavm
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Quaker Doctrine &f tie . Trinity ., 645
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1813, page 645, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2433/page/21/
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